The Summa Theologica, St. Thomas Aquinas - ldwilkersonministries

Summa Theologica, Part II-II (Secunda by Thomas Aquinas 998
perfect, be thus minded." Hence a man who takes up the state of perfection is not guilty of lying or deceit
through not being perfect, but through withdrawing his mind from the intention of reaching perfection.
Reply Obj. 3: Martyrdom is the most perfect act of charity. But an act of perfection does not suffice to make
the state of perfection, as stated above (A. 4).
SIXTH ARTICLE [II-II, Q. 184, Art. 6]
Whether All Ecclesiastical Prelates Are in the State of Perfection?
Objection 1: It would seem that all ecclesiastical prelates are in a state of perfection. For Jerome commenting
on Titus 1:5, "Ordain . . . in every city," etc. says: "Formerly priest was the same as bishop," and afterwards
he adds: "Just as priests know that by the custom of the Church they are subject to the one who is placed over
them, so too, bishops should recognize that, by custom rather than by the very ordinance of our Lord, they are
above the priests, and are together the rightful governors of the Church." Now bishops are in the state of
perfection. Therefore those priests also are who have the cure of souls.
Obj. 2: Further, just as bishops together with their consecration receive the cure of souls, so also do parish
priests and archdeacons, of whom a gloss on Acts 6:3, "Brethren, look ye out . . . seven men of good
reputation," says: "The apostles decided here to appoint throughout the Church seven deacons, who were to be
of a higher degree, and as it were the supports of that which is nearest to the altar." Therefore it would seem
that these also are in the state of perfection.
Obj. 3: Further, just as bishops are bound to "lay down their life for their sheep," so too are parish priests and
archdeacons. But this belongs to the perfection of charity, as stated above (A. 2, ad 3). Therefore it would
seem that parish priests and archdeacons also are in the state of perfection.
On the contrary, Dionysius says (Eccl. Hier. v): "The order of pontiffs is consummative and perfecting, that of
the priests is illuminative and light-giving, that of the ministers is cleansing and discretive." Hence it is
evident that perfection is ascribed to bishops only.
I answer that, In priests and deacons having cure of souls two things may be considered, namely their order
and their cure. Their order is directed to some act in the Divine offices. Wherefore it has been stated above (Q.
183, A. 3, ad 3) that the distinction of orders is comprised under the distinction of offices. Hence by receiving
a certain order a man receives the power of exercising certain sacred acts, but he is not bound on this account
to things pertaining to perfection, except in so far as in the Western Church the receiving of a sacred order
includes the taking of a vow of continence, which is one of the things pertaining to perfection, as we shall
state further on (Q. 186, A. 4). Therefore it is clear that from the fact that a man receives a sacred order a man
is not placed simply in the state of perfection, although inward perfection is required in order that one exercise
such acts worthily.
In like manner, neither are they placed in the state of perfection on the part of the cure which they take upon
themselves. For they are not bound by this very fact under the obligation of a perpetual vow to retain the cure
of souls; but they can surrender it--either by entering religion, even without their bishop's permission (cf.
Decret. xix, qu. 2, can. Duae sunt)--or again an archdeacon may with his bishop's permission resign his
arch-deaconry or parish, and accept a simple prebend without cure, which would be nowise lawful, if he were
in the state of perfection; for "no man putting his hand to the plough and looking back is fit for the kingdom of
God" (Luke 9:62). On the other hand bishops, since they are in the state of perfection, cannot abandon the
episcopal cure, save by the authority of the Sovereign Pontiff (to whom alone it belongs also to dispense from
perpetual vows), and this for certain causes, as we shall state further on (Q. 185, A. 4). Wherefore it is
manifest that not all prelates are in the state of perfection, but only bishops.